Atonement for Sin, an Immoral Doctrine.
1. The doctrine of the atonement is of heathen origin, and is
predicated upon the assumption that no sin can be fully expiated
without the shedding of blood. In the language of Paul, "Without
the shedding of blood there can be no remission of sin." A barbarous
and bloody doctrine truly! But this doctrine was almost universally
prevalent amongst the orientals long before Paul's time.
2. Christians predicate the dogma of atonement for sin upon the
assumption that Christ's death and sufferings were a substitute for
Adam's death, incurred by the fall. But as Adam's sentence was death,
and he suffered that penalty, this assumption cannot be true.
3. If the penalty for sin was death, as taught in Genesis 3, and
Christ suffered that penalty for man, then man should not die; but,
as he does, it makes the doctrine preposterous. It could not have
meant spiritual death, as some argue, because a part of the penalty
was that of being doomed to return to dust (Gen. 3 : 19).
4. If crucifixion was indispensably necessary as a penalty, then the
punishment should have been inflicted either upon the instigator or
perpetrator of the deed; either the serpent or Adam should have been
nailed to the cross.
5. We are told in reply, that as an infinite sin was committed, it
required an infinite sacrifice. But Adam, being a finite being, could
not commit an infinite sin; and Christ's sacrifice and sufferings
could not be infinite unless he had continued to suffer to all
eternity. Therefore the assumption is false.
6. An all-wise God would not let things get into such a condition as
to require the murder of his only son from any consideration whatever.
7. And no father, cherishing a proper regard and love for his son,
could have required him to be, or consented to have him put to death
in a cruel manner; for the claims of mercy and paternal affection
are as imperative as justice.
8. To put an intelligent and innocent being to death, for any purpose
is a violation of the moral law, and as great a sin as that for which
he died. Hecatombs of victims cannot atone for the infraction of the
moral law which is engraven upon our souls.
9. If it were necessary for Christ to be put to death, then Judas is
entitled to one half the merit of it for inaugurating the act, as it
could not have taken place without his aid; and no one who took part
in it should be censured, but praised.
10. It is evident, that, if everybody had been Quakers no atonement
would have been made, as their religion is opposed to bloodshed.
11. The atonement is either one God putting another to death or God
putting himself to death to appease his own wrath; but both assumptions
are monstrous absurdities, which no person distinguished for science
or reason can indorse.
12. Anger and murder are the two principal features in the doctrine of
the atonement; and both are repugnant to our moral sense and feelings
of refinement, and indicate a barbarous and heathen origin.
13. The atonement punishes the innocent for the guilty, which
is a twofold crime, and a reversal of the spirit of justice. If
a father should catch four of his children stealing and the fifth
one standing by and remonstrating against the act, and should seize
on the innocent one and administer a severe flagellation, he would
commit a double crime: 1st, that of punishing an innocent child;
2d, that of exonerating and encouraging the four children in the
commission of crime. The atonement involves the same principle.
14. No person with true moral manhood would consent to be be saved
on any such terms; but would prefer to suffer for his own sins,
rather than let an innocent being suffer for them. And the man who
would accept salvation upon such terms must be a sneak and a coward,
with a soul not worth saving.
15. Who that possesses any sense of justice would want to swim through
blood to get to the heavenly mansion. I want neither animals, men,
nor Gods murdered to save my soul.
16. If there is any virtue in the atonement in the way of
expiating crime, then there is now another atonement demanded by the
principles of moral justice to cancel the sin committed by the first
atonement--that of murdering an innocent being, "in whose mouth was
no guile;" and then another atonement to wipe out the sin of this
atonement, and so on. And thus it would be atonement after atonement,
murder after murder, ad infinitum. What shocking consequences and
absurdities are involved in this ancient heathen superstition!
17. It seems strange that any person can cherish the thought
for a moment that the Infinite Father would require a sacrificial
offering for the trifling act of eating a little fruit, and require
no atonement for the infinitely greater sin of murdering "his only
begotten son." Another monstrous absurdity!
18. The advocates of the atonement tell us that man stands toward
his Creator in the relation of a debtor, and the atonement cancels
the debt. To be sure! How does it do it?--Graves.